Sermons on the Ten Commandments, Sermon 16
The. 16. Sermon.
Deut. Chap. 6.
1 Theſe are the commaundementes, ordinaunces, and lawes, which the Lord your God hath commaunded me to teach you, that ye might do them in the lande whither ye goe to poſſeſſe it.
2 That thou mighteſt feare the Lorde thy God, by keeping all the dayes of thy life, thou, thy ſonne, and thy ſonnes ſonne, all his ordinaunces and commaundementes, which I commaund thee, that thy dayes may be prolonged.
WE hauehave often heretofore ſene, how Moſes did put the people in minde of the things conteined in the law: & euen yeſterday we ſawe how to the ſame purpoſe he made mention of them, & yet againe in this place he doth the like. Howbeit, this is no needleſſe or vnprofitable repetition, ſeing that men hauehave ſo ſoone forgot the things they learne in the ſchoole of God, except the memorie of them, for their better remembrance, be often refreſhed. And we ſee there needeth nothing to turne vsus aſide from our duetie herein: for we are ſo much inclined vntounto vanitie, that there is nothing more harder than to reteine vsus vnderunder the obedience of God. As ſoone as we hauehave conceiued a fantaſie, it carieth vsus away headlong, and we remember no more what God had ſaid vntounto vsus. Moreouer, becauſe he ſeeketh no other thing than to winne vsus vntounto himſelf, he muſt roote out of vsus thoſe falſe opinions wherewith wee are alreadie forepoſſeſſed. For it is with vsus as with a ground which hath lien fallowe a long time, whereon a man muſt beſtowe exceeding great labour, before he can applie it to ſome profitable vſe. And that is the cauſe why Moſes ſaith againe, That theſe are the commaundements, and ordinaunces, and lawes, which the Lord hath committed vntounto him, that hee deliuer them vntounto the people, and that they bee obſerued. Now by theſe woordes he ſignifieth, that God will reteine the people in his obedience: when hee ſemeth to ſay, What meane ye, ye wretched ones to wander? Loe, I deliuer vntounto you my lawe: when you ſhall holde your ſelues in this doctrine you can not erre: this is the way of ſaluation, therefore keepe your ſelues in it. Nowe for all this men are ſtill wandering, they are borne away headlong hither & thither, and God continueth to raine them with the bridle: as when an headſtrong horſe is hardlie ruled, the rider reſtraineth him backe with bitte and bridle, not for one time onelyonly, but ſo long as he continueth wild and vntamed. Yee ſee then how God vſeth the ſame order with his people. And hereby he ſheweth, that the minde of man is full of rebellion, or full of lightneſſe and raſhneſſe, and that he can not wholie reſt him ſelfe on the woord of God, wherein notwithſtanding our whole ſaluation and happineſſe conſiſteth. Seeing then it is ſo, let vsus note, that vnderunder the perſon of the people of Iſrael, we are here warned, that when God hath ſet before vsus his worde, wee muſt not thinke on it for one day onelyonly, but that we ought to exerciſe our ſelues therein all the time of our life. And when wee heare this, Beholde the ſtatutes, Beholde the ordinaunces, Beholde the commaundementes, which I propoſe vntounto you, we muſt remember, that it is not for vsus to eſtabliſh lawes and rules to gouerne our life by, but that this authoritie apperteineth onelyonly vntounto God. Moreouer he hath alſo admoniſhed vsus, that he hath ſhewed vsus the right way. Let vsus therefore followe it, and walke therein, let vsus not make further inquirie what wee ought to doe: for there remaineth no doubting when our Lord hath once ſpoken: wee muſt no longer alledge, I know not whether this bee good, I knowe not whether ſomewhat elſe bee to bee added. Content wee our ſelues with that which God hath ſhewed vsus: for he ſhall alwayes bee a good maiſter to teach vsus, if ſo bee wee bee not peruerſe, and euill ſcholers to learne vnderunder him. And for this cauſe here is againe mention made of commaundementes, ſtatutes, and ordinaunces, that we might not thinke that God woulde inſtruct vsus by halfes. There is then in his lawe compriſed a full perfection of all wiſedome: ſo that there reſteth nothing, but that wee yeald obedience therevnto, that wee bee not ſo curious, as to deſire more than God ſheweth vsus, that we hauehave no fooliſh deuotions, which leade vsus wandering hither and thither: knowing that God hath not enuied them which were vnderunder his charge the knowledge of any thing behouefull for them, but hath taught them all that which was profitable and neceſſarie for them. Let vsus therfore gouerne our ſelues according vntounto his will, let vsus applie all our ſenſes thereto, let his lawe ſuffice and content vsus, albeit the whole world ſcorne and reiect vsus, the matter ſhall not much ſkill, wee hauehave our Iudge. And ſo, although the world wander after vaine fantaſies, although euerie one forge vntounto him ſelfe, that which ſeemeth him beſt, let vsus alwayes conſider of appearing before the tribunall ſeate of our God, and that vntounto him we muſt render our account. Now he hath deliuered vsus his lawe, and by that he will iudge vsus. And therefore let vsus leaue all that the world imagineth, & know that all is but vanitie and lying. Withall Moſes addeth that concerning his office he hath deliuered nothing of his owne. And this proteſtation is well worthie to bee noted. For wee muſt remember what hath bene before ſaid, that Moſes was the moſt excellent prophet that euer God raiſed, & yet notwithſtanding he taketh to him ſelfe in this place no ſuch libertie, as to teach any thing according to his owne iudgement. For he knew well that he himſelfe was a mortall man, ſubiect to the lawe, as were others. Behold why he proteſteth that that which he bringeth, is that which he hath receued from God, and that he diſpenſeth and deliuereth it as it were from hand to hande. Sithence Moſes doth this, who will dare to ſay, that it is lawfull for him to paſſe further? And yet we ſee what is happened herein. For among the whole rable of Papiſts, is there any ſo giuen to heare what God ſhall ſay, as to preferre his word before the doctrine of men? Nay: But they hauehave their holy mother the Church, as they terme it, they hauehave their determinations, their decrees, their ſtatutes: and they thinke it ſufficient to hauehave this couerture of the Church, and in the meane time, they robbe God of his authoritie, to cloth men which are but rotteneſſe therewith. Behold an intollerable ſacrilege, when God ſhall no longer be a Lawegeuer to conduct his people, and to holde them vnderunder his yoke, but that men will vſurpe and challenge to them ſelues ſuch an authoritie. So much the more heedfullie ought wee to obſerue that which is here conteined: namelie, that Moſes albeit he was as an Angel of heauen, although God had exalted him aboue all men, though he had bene in the mount fortie dayes without eating or drinking any thing, to ſhewe that he was no longer of the number of others: yet nothwitſtanding, when he came from this heauenlie glorie, and as it were from the companie of Angels, he humbleth himſelfe, and declareth that he commendeth vntounto the people nothing of his owne, that he will not feede them with fanſies and dreames of his owne head: but that hee is contented to hauehave heard what GOD hath pronounced, and that he reciteth it as a faithfull ſeruaunt, which addeth nothing thereto, which falſifieth not the commiſſion which is geuen vntounto him. Ye ſee then what we hauehave againe to beare in mind upon this place. There followeth now the exhortation which he addeth, that is, That the people diſcharge themſelues in keeping of the lawe. As if he ſaid, That it is not geuen for men only to confeſſe, that all that it conteineth is good, & iuſt, and of great equitie: but to this ende alſo, that men ſhewe whether they be obedient vntounto God, or no. And that is the cauſe why he ſaith, That thou feare the Lorde thy God, and that thou keepe his commaundementes and ſtatutes. VnderUnder this worde of feare, he ſignifieth that God, by declaring his lawe, meant to make a proofe whether we will ſerue him, or no. For albeit we obſerue all the commaundementes, in ſuch ſort that men can find no fault with vsus: yet if this feare of God bee not rooted in our heart, if we beare him not this reuerence, to deſire to bee his, all the time of our life, this outward obſeruing of his commaundementes, ſhall be but a friuoſous ſhewe, and a pompe of great vanitie. For wee muſt not thinke that God is contented with that which outwardlie appeareth: although it be highlie priced and eſteemed of men, yet is it but as a vapour of ſmoke before him.
We ought therefore to beginne at this point, if wee will obſerue the lawe of God duelie, and in ſuch ſort, as our life may be agreable vntounto God: namelie, that we beare him all reuerence, that wee ſeeke to be vnderunder his hande, vnderunder his guide and direction, that we ſeeke to doe him homage as our ſouereigne King, we ſeeke to dedicate our ſelues vntounto him, as to our Creator, we ſeeke to honour him as our Father. When this affection and deſire ſhall bee in vsus, then hauehave we the beginning of the whole lawe, and of all righteouſneſſe: & that is the cauſe why it is ſaid,Prou. 1. 7. That the true wiſdome is the feare of GOD. And when wee will knowe whether wee hauehave profited in the lawe of GOD, we muſt ſounde our heartes to make the triall hereof, to feele if wee hauehave ſuch a zeale and deſire, that GOD bee honoured and glorified of vsus. For if there bee ſuch a feare in the heart, the fruites thereof will appeare, both in our handes, and in our feete, and in all the partes and members of our bodie: as God hath alſo ordeined this rule when he publiſhed his lawe. So that they which boaſt themſelues of the feare of God, when their life is loſed to all wickedneſſe, their owne tongues tell them they lie, and they ſhew full well, howe impudent and paſt ſhame they are, when they vaunt ſo much of the feare of God. Wee ſee then a place, which is well worthie to bee obſerued: wherin Moſes firſt declareth, that to ſerue God aright, it behoueth that our heartes bee wholie giuen ouer vntounto him, that it ſufficeth not, that in outwarde appearance wee hauehave all the vertues that a man might imagine, except ſuch an affection, and inward deſire of the hearte goe before. Againe, that the feare of God is no hidden and idle thing, although it bee in the heart of men, yet muſt it appeare and ſhew it ſelfe in their life. For it is the heart, whiche gouerneth both the handes, and the feete, and all the other partes, and members of the bodie. We muſt therefore learne to ſhew by effect and experience, that wee feare God, by ordering our whole life according vntounto his will. Now hereby wee may well gather, that God diſalloweth althings which men attempt beſide his woord: as the Papiſtes are continuall men and religious (as they ſay) in the ſeruice of God: but in the meane time, what doe they? They trauell much, and are neuer the neere: for they profite nothing, becauſe in the whole woorſhippe of God, which they pretend, there is nothing, but the inuentions and deuiſes of men. To ſerue God, is to mumble a fewe ſmall prayers, and to crouch before their moppets and idols, to trudge from altar to altar, to chaunt their Maſſes, to gad on pilgrimage, to faſt ſuch a day in the honor of ſuch and ſuch a Saint, to eate no fleſh on Fridayes nor Saturdayes: brieflie, it is nothing elſe, but a dongeon of ſuch like trumperies, whatſoeuer they hauehave vnderunder this ſhadowe and title of the ſeruice of God. But ſhall one finde that God euer ſounded one woord or ſyllable hereof? No, all this hath bene deuiſed by men. Let vsus now conſider by this place, whether God accepteth ſuch a ſeruice as good and lawfull: nay contrariwiſe, he ſaith, That thou feare the Lord thy God, & that thou obſerue all his commaundements. But when men turne themſelues aſide from ſuch a way, and followe their owne fantaſies, and whatſoeuer ſhall hauehave bene forged by men, they ſufficientlie declare, that there is no feare of GOD in them: for otherwiſe they would offer vntounto him the ſacrifice which he aboue all other preferreth: namelie,1. Sa. 1…. 23. obedience, as hereof it is entreated in the firſt booke of Samuel the fifteenth Chapter, That if men hearken not vntounto the voyce of God, to ſubiect them ſelues thereto, but contrariwiſe followe that which ſhall hauehave bene inuented in their owne braine, or forged and deuiſed by men, it is as idolatrie: yea, as the ſinne of witchcraft, which is deteſtable in the ſight of God. Behold, how theholie Ghoſt ſpeaketh hereof, although mortall men are of a cleane contrarie iudgement. Now therefore we ſee how Moſes hath here declared, that when we ſhall vnfeignedlie and in deede feare God, we will doe him this honour, to be gouerned according vntounto his will, wee will not graunt men this leaue to leade and conduct vsus whither it ſeemeth them good: but when GOD ſhall ſpeake, we will knowe that euerie mouth muſt be ſtopped, & that our eares muſt be opened to heare and to receiue whatſoeuer he ſhall ſay vntounto vsus. But yet it ſufficeth not that euerie one for his owne part onelie employ him ſelfe to ſerue and honour God, but we muſt procure and endeuour as much as in vsus lieth, that he be adored and worſhipped of the whole world: yea, we muſt labour that his ſeruice may endure and continue after our death, that the name of GOD liue not and die with vsus, when wee ſhall be taken out of the world: but that it remaine and abide vntounto all poſteritie. And loe what is the cauſe why Moſes ſaith, Their children and thoſe which ſhall iſſue from their race, ſhall continue to ſerue God, and too bſerue his lawe.
Let vsus therefore diligentlie note, that Moſes in this place not onelie exhorteth euerie one for his owne time to ſerue and obey GOD, by conforming his life vntounto the lawe whiche hee hath deliuered, but he will that fathers beſtowe all their paines to inſtruct their children, that we may leaue ſuch a ſeede after vsus, if it be poſſible, as that God be worſhipped of our poſteritie, that his name be alwayes purelie and ſincerelie called vponupon, & that by this meane, they which ſhalbe deſcended from our loynes, may be bleſſed, and that the couenant of God wherein our ſaluation is conteined, endure for euer, and neuer periſh, albeit we are mertall and of ſmall continuance. But we are ſo farre from diſcharging our dutie in this doctrine, that we may ſee fathers giuegive ſuch examples vntounto their children, that it ſeemeth they hauehave conſpired to aboliſh and to take cleane away the feare of God, and the whole obſeruation of his lawe. We ought not therefore to maruell, if GOD alſo withdrawe him ſelfe from vsus, and that it ſeemeth that hee will cut off quite all the benefites and bleſſinges which hee had beſtowed on vsus. For are we worthie vntounto whom he ſhould continue them, ſeeing we are ſo retchleſſe and negligent to procure that his ſeruice and worſhip may continue in his entire and perfect eſtate? And yet this ſhould ſerue vsus to ſo good a purpoſe (as I hauehave ſaid) that it be not ſpoken in vaine. Let vsus therefore labour with all our might, to teach thoſe which ſhall come after vsus, in ſuch ſorte, that the worſhip of GOD, and his ſeruice, may continue for euer, and that men alwayes knowe and acknowledge him for the Father and Sauiour of all the worlde, and giuegive themſelues ouer fullie and wholie vntounto him. Withall Moſes hath adioyned that whereof he had before ſpoken, that this is, To the end that their dayes may bee prolonged, and that GOD may make the people to proſper, according to the promiſe which hee made vntounto their fathers, that he would geue them a land flowing with milke & honie. We hauehave alreadie expounded what Moſes hath vnderſtood by this worde: namelie, that God, albeit by one word he may conſtraine vsus to ſerue him, notwithſtanding vſeth towardes vsus a moſt milde and amiable manner to winne vsus to himſelfe, when he promiſeth vsus a reward, when wee ſhall hauehave ſerued him: not that our woorkes deſerue any thing, or that he is any thing at all bound vntounto vsus. But when he gratifieth vsus ſo, and is in ſuch wiſe beneficiall towards vsus, it is to this end, that wee may bee ſo much the more liuelie touched, & that we may ſerue him with a more ardent zeale & deſire. For ſhall wee not bee ouer wicked and vnthankfull, when wee heare that God of his owne good will bindeth him ſelfe vntounto vsus, and that he will propoſe vntounto vsus a reward and recompenſe: ſhall wee not I ſay bee ouer wicked and vnthankfull, if wee applie not our ſelues wholie vntounto his ſeruice? We are his, and whatſoeuer we are able to doe, we owe vntounto him: as our Lord Ieſus Chriſt ſpeaketh plainlie hereof: Who are you? ſaith he. I demande of you, when a man ſhall hauehave a ſeruant: yea, a ſlaue, whom he ſhall burden and preſſe as an oxe, or an horſe, whether if this ſlaue hauehave done him any ſeruice, he will riſe from the table to ſerue him, when he returneth from his worke? No: for all that which the bondſlaue doth, he oweth of dutie to his maiſter and ſuperiour. So you owe all vntounto God (ſaith Ieſus Chriſt) & he oweth you nothing. But yet God of his owne free good will bindeth him ſelfe to promiſe vsus, if we ſerue him,Luc. 17. 7. we ſhalbe well recompenſed, and perceiue our labour & paine ſhall not bee loſt. And for what end and purpoſe doth he this? This is euen by gentleneſſe to breake our heart. For (as I hauehave alreadie ſaid) wee are to to wicked, if wee bee not altogether inflamed to ſerue GOD, when wee ſee that it pleaſeth him, of his meere goodneſſe, to propoſe vntounto vsus a reward, and to promiſe vsus a recompenſe, when wee are in no reſpect worthie thereof. And withall let vsus alſo note, that when God ſhall hauehave paſſed a thouſand contractes with vsus, to reward and recompenſe our woorkes, it wanteth ſo much that wee may ſay, he oweth vsus any thing, that he might rather accurſe and deteſt vsus. For who is he among vsus, which obſerueth the lawe as were requiſite? If wee obſerue one article thereof, wee faile in an hundred, and when we thinke to fulfill that which God hath cōmanded vsus in his lawe, we falter therein, wee traile our legges after vsus, there is alwayes ſuch great imperfection and weakeneſſe in vsus: that wee can neuer runne in ſuch wiſe as wee ought, and as it were requiſite. Wee ſhall then bee accurſed and condemned, when God ſhall iudge vsus in any rigor and ſeueritie. So then, men muſt not here vaunt them ſelues of obteining any reward which they hauehave merited, nor boaſt of their workes: but rather let them knowe, that all the promiſes which God hath giuen in his lawe, import with them a condition, and therefore ſhoulde bee vnprofitable vntounto vsus, by reaſon that none diſcharge them ſelues of their dutie, except God would accept of vsus, and beare with vsus for his meere bountie and goodneſſe. And hereby wee ſee what rage and madneſſe this is in the Papiſtes, when they boaſt themſelues of their merites, that it ſeemeth them, they hauehave to contracte and couenaunt with God, and they ſo venturouſtie vponupon a diueliſh ouerweening and boldneſſe, make their account, that they thinke God is verie much bound and beholding vntounto them. But what proofes hauehave they of their ſatiſfactions, their woorkes, their me…es? And where ſhall a man finde thoſe merites? O, we hauehave done (ſay they this) and that: no remedie, but wee muſt make vp our accountes with God. And behold on the contrarie ſide God, who requireth that wee ſerue him in all, and through all, which wee are neuer able to doe, as wee hauehave ſeene heretofore, and as it is ſufficientlie handled and declared in many other places. Nowe let all the worlde examine them ſelues, to ſee, whether there may herein be found one which hath accompliſhed the lawe. But ſo farre we ſhalbe from finding any ſuch, that there is not one which may proteſt, that he hath done the hundred part of that which is in the lawe required. Therefore all muſt confeſſe that they are accurſed. Yea, in this ſo ſmall portion, and ſo little as may be, wherein men acquite them ſelues, ſhall bee alwayes founde ſome wickedneſſe, and ſome blottes or other. So then, GOD ſhall iuſtly reiect and hauehave in deteſtation all that we bring, and are able to doe. Let men therefore bee ouerwhelmed and confounded with ſhame, and let them confeſſe that they are all culpable & guiltie before God. Wherefore let vsus note, that this promiſe cannot be accompliſhed, but that God beareth with vsus, and reſpecteth not ſo manie vices and infirmities as are in vsus, but by his merciemercy hideth and burieth them. Therefore our workes are then receiued and approued by God, when he reſpecteth not what they are, but accepteth them, through the vertue of the death and paſſion of our Lorde Ieſus Chriſt, as good and holie. And albeit there be alwayes many blots and ſtaines in vsus: yea, much ſtinking corruption, except it ſhould be waſhed away by the bloud of Ieſus Chriſt: yet hee alwayes accepteth vsus by the meanes thereof, and no otherwiſe. So, let vsus learne to boaſt our ſelues, and glorifie in the meere and only merciemercy of God, and not vaunt vsus of anie merites. And in the meane time let vsus not ceaſe to be incited and ſtirred vp with ſo much greater zeale to ſerue him, when we ſee that hee will allure and winne vsus vntounto him ſelfe by ſuch mildneſſe and gentleneſſe. Yea Moſes ſheweth, that whatſoeuer God promiſeth vntounto his people, when they ſhall obſerue his law, procedeth from this fountaine, rather than from anie obligation. And this is that which he ſaith, As God hath promiſed to thy fathers: as if he ſaid, Beloued, ſerue God, and he ſhall be a good maiſter vntounto you. And thinke not that you hauehave loſt your time & labour when you ſhall hauehave obſerued his law: for you ſhall hauehave a large reward, which is made readie for you. But withall conſider ye whence it proceedeth: Behold the fountaine (ſaith hee:) that is, that before ye were borne and brought into this worlde, God hath promiſed your fathers to bring them into a land which floweth with milke and honie. Moſes thus leading the people vntounto this promiſe which had beene made vntounto the Patriarches, ſheweth ſufficiently that God maketh no new promiſe, but that he ratifieth and confirmeth that which hee had ſaid. And why? Is it that he was bound to them which were not yet born? No: but becauſe he had loued their fathers, as he hath aboue ſaid. It is true, that Moſes now ſheweth, that the people was partaker of ſuch a promiſe, if ſo be they ſhould obſerue the lawe of God. But what? We muſt yet alwayes come to this point, that men are vtterly confounded, if they will oppoſe themſelues againſt GOD, alledging anie dignitie or worthineſſe of their owne, and that they ſhall alwayes remaine in their condemnation, they ſhall finde that they are all accurſed. It behoueth therefore that they hauehave their onelyonly refuge vntounto the merciemercy of GOD: and that they knowe, that when they ſhall hauehave forced them ſelues to walke according vntounto his lawe, that God ſhall owe them nothing, albeit he will not leaue to accompliſh that which he hath promiſed them, euen by his meere goodneſſe and free merciemercy. Loe then howe this place ought to bee vnderſtoode. Nowe ſeeing he in this place ſpeaketh of the land promiſed vntounto the Iewes, let vsus note, that at this day we ought to be by manie degrees more incited and prouoked to ſerue GOD, ſeeing hee hath dedicated the whole earth vntounto himſelfe, and will that his name be called on throughout all the worlde. For the bloud which our Lorde Ieſus Chriſt hath ſhedde, hath ſanctified all the world, which was then as it were in all filth and pollution. For we knowe there was no lande but this which GOD had reſerued vntounto himſelfe, and wherein hee woulde beare rule vntill the comming of his Sonne. But when our Lorde Ieſus Chriſt appeared, he then obteined poſſeſſion of the whole worlde, and his kingdome was extended from one end vntounto an other, and eſpecially nowe, when the Goſpell hath beene publiſhed. Sithence then it is ſo, let vsus diligently note, that we are at this day much more ſtreightly bounde vntounto the ſeruice and worſhip of GOD, for as much as by the precious bloud of his Sonne, he hath conſecrated and made holie the whole earth, to the end wee may dwell and be lodged therein, and that we may liue vnderunder his kingdome. And therefore, as we will that he hauehave vsus vnderunder his ſafegard and protection, ſo let vsus beware that wee yeeld vp our ſelues wholie vntounto him. But becauſe men are alwayes ſo fickle and wauering, that (as I hauehave alreadie ſaide) no bridles are ſufficient to raine them to obedience, Moſes confirmeth all the doctrine hee hath in this place pronounced, by ſaying: Heare therefore, O Iſrael, the Lorde thy GOD is one GOD. He had ſaide before, Hearken: he had ſaid, Take yee heede: he had ſaid, That they muſt obſerue the lawe. But here he confirmeth his whole matter much more better, when hee ſaith ſo expreſſely, That the GOD of Iſrael is one GOD, For by this, his meaning is to exclude all the gods which the worlde forgeth, and he will ſhewe that it is not lawfull for them to conceiue anie thing after their owne fanſie, but that only which we holde by the worde of God. Therfore when the God of Iſrael is called One God, it is as much as if Moſes did make compariſon betweene the God which publiſhed his lawe, as before he was manifeſted vntounto his ſeruant Abraham, and to the other Patriarchs, & would oppoſe him againſt all the gods which the world imagined. As God in all times hath bene called vponupon, this name hath bene common among the Painims. But what? The Painims hauehave ſo wandered, that albeit eueryevery one hath ſaide, I adore and worſhip God: yet what was this but their owne dreames and fantaſies? For when men take vponupon them to worſhippe God, when they hauehave no knowledge of him, there is no doubt, but they worſhippe idols. The Turkes at this day will ſay that they worſhip God, Creator of the heauens and of the earth: but this is but an idol which they worſhippe. And how ſo? They name him Creator of the heauens and of the earth, they hauehave no images. It is true. But yet hauehave they but an idol in ſtead of God, becauſe they will not receiue our Lorde Ieſus Chriſt who is the liuelie image of God his Father. And we knowe what Saint Iohn ſaieth,Heb. 1. 3. 1, Iohn. 2. 23. that he which denieth the Sonne, he denieth the Father. Therefore they hauehave not God, but an idol. As much is to be ſaide of the Iewes. The Iewes will brag much that they hauehave the law, and that they worſhip the God of Abraham, of Iſaac, and of Iacob: but what? They are Apoſtataes, they hauehave renounced the lawe of God, when they hauehave reiceted and refuſed Ieſus Chriſt, who is the ſoule of the lawe. It is he by whom God the father will manifeſt and open himſelfe vntounto vsus: it is he in whom hee will be worſhipped.Pſal. 2. 12. And againe he ſaieth,Iohn. 5. 23. Riſſe the Sonne whom I hauehave ſent you. And againe: Who ſo honoureth not the Sonne, the ſame honoureth not the Father which hath ſent him. Let vsus therefore diligently note, that Moſes would in this place make compariſon betweene the GOD which hath declared himſelfe in his worde, and all the gods which are renowned throughout the whole worlde, ſhewing that all that is beſide him, is nothing but apiſhneſſe, and meere vanitie, and lying. And why? For we cannot worſhip God aright, except we hauehave firſt knowne him. And wee muſt alwayes to this purpoſe remember that which Ieſus Chriſt ſaid vntounto the woman of Samaria: ye knowe not what ye worſhip.Iohn. 4. 22. When Ieſus Chriſt vſeth this word, he doth as it were ſpit at all thoſe ſeruices and worſhippings which were then eſtabliſhed. There was no nation which vaunted not of ſeruing God: and Ieſus Chriſt reiecteth all that which men thought to be good and holie. Ye knowe not (ſaith he) what ye worſhip. Hee ſheweth hereby, that it is req…iſite and needefull there be made ſome manifeſt declaration of God: we muſt not walke here at all aduentures, but we muſt be aſſured what the God is whom wee ſerue and worſhip. Now ſeeing God muſt be knowne of vsus to be rightly ſerued and worſhipped, let vsus conſider whence this knowledge ſhall come and ariſe. Shall it grow in our owne garden, as we ſay? Shall we obteine it by our owne labour and induſtrie? Shall it bee lawfull for euerie one to thinke what ſhall ſeeme good vntounto him, to ſay: I hauehave knowne God? No, no: but GOD muſt declare and ſhew himſelfe, hee muſt approche and come neere vntounto vsus. And ſo the onelyonly meane to knowe GOD aright is this, that wee bee taught and inſtructed in his woorde. And loe why he ſaith, The Lord thy GOD. For this people had receiued the lawe: and againe, the couenaunt had bene made with their fathers, GOD had ſeparated this flocke from the reſt of the whole worlde. It is not then without cauſe, that Moſes here leadeth the people to the knowledge of God, to the end they eſtraunge and keepe themſelues from all the ſuperſtitions of the Painims, that they hauehave nothing common with the vnfaithfull ones: but that they know, that wheras God hath manifeſted himſelfe ſo familiarly vntounto them, they hauehave a moſt certeine and infallible truth. Now if this hath bene ſaide of the time of the lawe, it agreeth much better vntounto vsus. For albeit God hath giuen a ſufficient admonition vntounto the Iewes, that they bee not mingled among the polluſions of the Painims in their idolatries: yet hauehave wee at this day a much more brighter cleareneſſe, ſince the appearing of our Lorde Ieſus Chriſt, who is the liuelie image of GOD his Father, as wee hauehave ſaide. And wee may well agree vntounto that which is written in the firſt of Saint Iohn, None hath ſeene GOD at anie time:Iohn. 1. 18. but the Sonne, which hath alwayes bene in the boſome of the Father, hath reuealed him vntounto vsus. The auncient Fathers hauehave had a knowledge (as we hauehave ſaid:) but this knowledge is accounted as none, in reſpect of that which we hauehave at this day by the Goſpel. Since the Sunne of righteouſnes ſhineth on vsus, behold God ſheweth him ſelfe moſt familiar vntounto vsus. And loe why the Prophet Eſaie,Eſaie. 25. 9. when he entreateth of the redemption which was to be made in the perſon of the ſonne of God: Behold him, beholde him, this is our GOD, this is our Lord, ſaieth he. The Prophete crieth out, This is, this is our God. He is not contented to ſay in one worde, Beholde our GOD, but hee ſpeaketh as if the thing had bene preſent, and that GOD ſhould then appeare. And howe is this ſaid? Was not God in the middeſt of his people?Exod. 29. 4…. For hee ſaide, I will dwell in the middeſt of you.Pſal. 132. 14. And againe, Beholde my reſt: Sion is the place of my habitation. And againe, he proteſteth, that hee will neuer depart thence, that the people is his temple, that they are his royall prieſthoode. Why then is it that the Prophet Eſaie ſaieth, Behold him, behold him, ſaith our God: This is he, this is he, when our Lorde Ieſus ſhould come into the world? This is, becauſe God reuealeth him ſelfe vntounto vsus in greater perfection. There remaineth therefore leſſe excuſe for vsus, if wee at this day wander, and holde not our ſelues to the pure trueth, but that enerie one turne after his dreames, to ſay, It ſeemeth me ſo, beholde what I finde to bee good. Knowe we, that all this is nothing, & that wee muſt returne to that certeintie of trueth which hath bene brought vntounto vsus by our Lorde Ieſus Chriſt. But the worlde is ſo farre from knowing of this, that it ſeemeth all hauehave deſired to deſpite and anger GOD, that they hauehave deuiſed howe to turne their backe vntounto him, that they hauehave laboured to reiect and lay aſide all ſubiection, that they might hauehave leaue to remaine in their enormities and vurulie demeanours, and that their wickedneſſe in the meane time might not bee perceiued. The Iewes are vnexcuſable, as wee ſee howe the Prophetes reproche them, that they hauehave wittinglie abandoned and put away GOD, and that they can not excuſe them ſelues, as the wretched Painims, ſaying, That they hauehave heard nothing: for GOD proteſteth, that he hath not ſpoken in vaine. But nowe at this day, when GOD ſpeaketh vntounto vsus with full mouth, and that we hauehave ſo perfect a reuelation in his Goſpell, is not this an ouer great wickedneſſe, that men yet wander and goe ſo aſtraie? Were there euer more fooliſh and fond ſuperſtitions, or more outragious and enormous than thoſe which are at this day to bee ſeene in Poperie? I graunt, the Iewes mingled them ſelues among the ſuperſtitions of the Painims, that they defiled them ſelues ouer much with their ſilthes and pollutions: but when all ſhalbe well ſifted and examined, wee ſhall finde that the Papiſtes hauehave ſurmounted and exceeded them herein by manie degrees: for the word of God at this day is as it were buried among them. When mention ſhalbe made of faith, the articles ſhalbe drawen from out of the forge of men, the holie Scripture ſhalbe of no more force, than as if it were dead, and vtterlie brought to ruine. Loe howe they behaue them ſelues herein, and when queſtion is of the ſeruice of GOD, they wander (as we hauehave alreadie ſaid) after their owne inuentions, and loe, My meaning is good, will they ſay, and they thinke God will ſuffer him ſelfe to bee ruled as a litle childe, and that he will neuer come to examine all the doctrine of Poperie. Againe, if men ſpeake of faith, is there anie talke of the free promiſes of GOD? No, but they attribute all to them ſelues. When they will ſpeake of the office of Ieſus Chriſt, they ouerthrowe the vertue of his death and paſſion, as much as in them lieth. When anie queſtion is to be handled of their ſaluation, then will they come in with their free will, their merites, and ſatiſfactions. But we ought contrariwiſe to returne to the meere and onelie grace of the holie Ghoſt, confeſſing that we are in bondage and ſeruitude of ſinne, but that we are thence deliuered by the merciemercy and goodneſſe of God. And here hence cōmeth it, that the holy ſcripture calleth the remiſſion and forgiueneſſe of ſinnes our righteouſneſſe. We muſt therefore come vntounto this point, and alſo knowe, that if we hauehave failed in our duetie, we can not bring anie other payment or ſatiſfaction, than that which we borrowe of the death and paſſion of our Lord Ieſus Chriſt. Of all this there is nothing to be found in Poperie: If queſtion be of calling vponupon GOD, they will make their vagaries vntounto their he Saintes and ſhee Saintes: and Ieſus Chriſt in the meane time ſhall not be knowen ſuch a one as he is, nor clothed with the office which hath bene giuen him of God his Father. But the Papiſtes degrade him as ſacrilegious and falſe traiterous villaines, which ſeeke nothing els but to burie altogether, and toſet forth to open prey all the glorie and dignitie which God his Father hath giuen him. As much may be ſaid of all their ſeruice and religion. We ſee howe the Sacramentes are polluted and defiled among them. In place of the holie ſupper of our Lord Ieſus Chriſt, there is ſubſtituted this infernall and diueliſh abhomination, of the Maſſe,… 24. wherin they ſay, That Ieſus Chriſt is ſacrificed, as if he him ſelfe had done nothing, as if he were not eſtabliſhed the onlie & perpetuall prieſt by God his father. So then we ſee howe the Papiſtes make a mockerie of the word of God, wherein hee hath reuealed him ſelf, that it ſeemeth, that of ſet & deliberate purpoſe they would deface & put out the knowledge of him which is in the Goſpell. And therfore we muſt more hee) fullie note this word, That the Lord is God: yea, one God onlie. And ſo alwayes & as often as this worde of God ſhall come in place, let vsus knowe that it is to cut off all that ſhall come into our braine, all that which men ſhall hauehave forged & deuiſed, and which we are not taught by the holy ſcripture: for God wil be in ſuch ſort conſidered of vsus, that we be not wrapped & entangled in the fantaſies & errours of idolaters. And in verie deed, wee can not hauehave the true God, except we hauehave him alone, that is, that we ioyne with him no companion: for aſſoone as we come in wt our litle halfe gods, we renounce the liuing God. And why? For he will be alone, as he pronounceth by the Prophet Eſaie in another place, I am the euerliuing, ſaith the Lord,Eſaie. 42. 8. I will not giuegive my glorie vntounto another. And again, we hauehave ſeene before that he nameth him ſelfe, A gealous God. And for what other cauſe, than for this, to withdrawe vsus from all corruptions? As S. Paul ſpeaketh in the 2. to the Corinth. For aſſoone as we are turned from the ſimplicitie of the word of God, it is as if a woman ſhould hearken vntounto a Bawd which ſhall come to whiſper in her eare. Lowe are forthwith corrupted, & ſo we play the wicked fornicators againſt God, when we falſifie the faith which we hauehave promiſed him in baptiſme: we reiect & caſt aſide his law, we violate and profane all religion, when we decline the leaſt that may be from his pure & ſincere doctrine. Let vsus therfore beare in mind alwayes & as oftē as mention is made of this word (God,) that we know that God muſt be alone: & therfore when we ſhall hauehave accompanied him with creatures, he caſteth vsus off as Apoſtataes, & as people which are not worthie to hauehave to doe with him, becauſe wee would not yeelde vntounto him the honour which hee deſerueth: namelie, that he ſhould be the Lorde, but ſhall hauehave profaned his name by making it common vntounto creatures, or communicating of it with our dreames. But withall, let vsus note, that it is not inough that we reſerue vntounto the liuing GOD the title of one woorde, but we muſt take heede that whatſoeuer apperteineth vntounto him, remaine and abide vntounto him in his entire and perfecte eſtate. As howe? He meaneth not only to be called God, but to be acknowledged Almightie, to be acknowledged our Father and Sauiour, to be knowen for him which hath authoritie to gouerne vsus, for him in whom we ought to repoſe our whole truſt and confidence, for him whom we ought to inuocate and call vponupon. Loe, the chiefe and principall things we ought to thinke and meditate vponupon, when queſtion is of honouring one onelie God. I graunt the Papiſtes will ſtill ſay, That S. Michael, and S. William, and ſuch others are not their goddes: but yet for all this they worſhip them: yea, their images and pictures: although they thinke to eſcape by this ſhifte, that the images are not the Saintes they pray vntounto, but onelie their remembrances to repreſent them, and yet is this againſt the expreſſe commandement of God. And againe, they knowe not howe GOD will be worſhipped, when they ſo mingle him among their idols of wood and of ſtone, by the which they thinke to repreſent their Saintes. It is true, they vſe words them ſelues vnderſtand not, of Dulia, and Latria, when they ſay they ſerue their moppets, that they beare reuerence vntounto God. For loe, what they vnderſtand by theſe wordes. But truelie God is much beholding vntounto them, when they declare they honour him onelie, and that withall they ſerue their idols. Againe, to call vppon God, is it not an holie and ſacred thing? For this is the true ſeruice which he requireth, as it is ſaid in the fiftie Pſalme. So we ſee, that the worlde ouer impudentlie mocketh God,Pſal. 50. 14. 15. 23. when men ſo wickedlie corrupt and depraue his whole ſeruice and worſhip. And knowe we that this is a thing moſt deteſtable, when men ſo wander and leade them ſelues aſtray, after they hauehave had ſo cleare and ſo plaine a reuelation of God, and his will, as is conteined in the Goſpell. And with ſo much the greater heedfulneſſe muſt we reſt and ſtaie our ſelues on this doctrine, knowing that our Lorde will, that we hang and depend wholie on him, and that there he an inuiolable vnion betweene him and vsus. And this ſhall then be, when we ſhalbe withhelde ſimplie within the borders and limites of his word, when we ſhall yeelde no acceſſe vntounto the inuentions of men, when we ſhall not leaue our minde to wander: but that after we ſhall hauehave heard what is conteined in the holie Scripture, we ſhalbe preſt and readie to ſay Amen thereto, not onelie with our mouth, but that our faith ſhalbe ſlayed and faſtened on that which proceedeth from the mouth of God.
… with acknowledgement of our faults, praying him to make vsus feele them better than wee hauehave done, and that more and more wee may knowe how farre and wherein wee are bound vntounto him, and that wee thinke not raſhlie to acquite our ſelues towardes him, but that wee tend altogether to him, and to his ſeruice, that wee hauehave no other ſtudie nor deſire, but to obſerue his holie lawe. And ſeeing we are yet ſo farre from it, as any thing may bee, ſeeing we falter ſo much and linger in the midde way, hauing the onelyonly refuge to the remiſſion of our ſinnes, pray wee that it will pleaſe him to receiue vsus vntounto merciemercy, and to beare with vsus ſo farre, as to continue to conduct and to gouerne vsus by his hole ſpirite, albeit we deſerue to be wholie reiected of him. And withall alſo pray wee, that it will pleaſe him ſo to open our eyes, that beholding the brightneſſe of our Lord Ieſus Chriſt, we may be altogether rauiſhed thereby, and conſtrained to renounce the thinges of this worlde, with the iuſtes, and affections of the fleſhe. which carrie vsus headlong to all wickedneſſe: in ſuch ſort, that wee hauehave none other deſire, but to humble our ſelues vnderunder him, to the end that beeing beaten downe in our ſelues, he may raiſe vsus vp againe to himſelfe, by his woord, attending vntill it pleaſe him to change and tranſfigure vsus into his owne image and likeneſſe, in the latter day. That it will pleaſe him to graunt this grace, not onelyonly to vsus, but vntounto all people and nations of the earth, &c.
the Lawe.
Matth. 22.
35 One of them, a Doctor of the Lawe, aſked him a queſtion, tempting him, and ſaying:
36 Maiſter, which is the great commaundement of the Lawe?
37 Ieſus ſaid to him, Thou ſhalt louelove the Lord thy God, with all thine heart, and with all thy ſoule, and with all thy minde.
38 This is the firſt and the great commaundement:
39 And the ſecond is like vntounto this, Thou ſhalt louelove thy neighbour as thy ſelfe.
40 On theſe two commaundementes hangeth the whole Lawe and the Prophetes.
God bee praiſed.
FINIS.
Imprinted at London, at the three Cranes of the Ʋinetree, by Thomas Dawſon, for Iohn Hariſon. Anno. 1579.
End of the text · John Calvin, Sermons on the Ten Commandments (1579)